[626]. There are seven pages missing between the descriptions of the tortures of the Middle Way and those of Amenti and Chaos, the gap occurring at p. 379, Copt. It is possible that what follows after this is not from the Μέρος τευχῶν Σωτῆρος but an extract from yet another document.
[627]. In the text of the Μ. τ. σ. (p. 377, Copt.), Jesus simply asks His father for a sign, and “the sign is made which Jesus had said.” In the Papyrus Bruce where the same ceremony is described in almost identical words, it is said that the wine of the offering was turned into water which leaped forth of the vase which contained it so as to serve for baptism. Cf. Amélineau, Gnost. Ég. p. 253. That Marcus the magician by juggling produced similar prodigies, see Irenaeus, Bk I. c. 7, II. pp. 116, 117, Harvey.
[628]. The name of Jaldabaoth, which in the whole of the rest of the MS. is spelt ⲒⲀⲖⲆⲀⲂⲀⲰⲐ, appears on p. 380 immediately after the lacuna of seven pages as ⲒⲀⲖⲦⲀⲂⲀⲰⲐ, Ialtabaoth, which supports the theory of another author.
[629]. This is also briefly mentioned in the part of the Μέρος τευχῶν Σωτῆρος just described. See pp. 386, sqq., Copt.
[630]. This appears to contradict the Pistis Sophia proper, where it is said that the Virgin of Light gives the soul, and the Great Iao the Good the power.
[631]. Cf. the speech of the crocodile in the tale of the Predestined Prince: “Ah, moi, je suis ton destin qui te poursuit; quoi que tu fasses, tu seras ramené sur mon chemin.” Maspero, Contes Populaires de l’Égypte Ancienne, 3rd ed. Paris, n. d. p. 175.
[632]. Evidently the Egyptian ka or double. Cf. the “Heart Amulet” described by Erman, Handbook of Egyptian Religion, pp. 142, 143, where the dead says to his heart: “Oh heart that I have from my mother! Oh heart that belongs to my spirit, do not appear against me as witness, provide no opposition against me before the judges, do not contradict me before him who governs the balance, thou art my spirit that is in my body....” This seems to be a transcription of the 30th Chapter of the Book of the Dead, of which there are several variants, none of which however directly suggest that the heart is the accuser to be dreaded. See Budge, Book of the Dead, 1909, vol. II. pp. 146-152.
[633]. Thus the Μ. τ. σ. says (p. 355, Copt.) “For this I despoiled myself (i.e. laid aside my heavenly nature) to bring the mysteries into the Cosmos, for all are under [the yoke of] sin, and all lack the gifts of the mysteries.... Verily, verily I say unto you: until I came into the Cosmos, no soul entered into the light.” Contrast this with the words of the Pistis Sophia proper (p. 250, Copt.): “Those who are of the light have no need of the mysteries, because they are pure light,” which are made the “interpretation” of the text: “They that are whole have no need of a physician, but they that are sick.” See also the Pistis Sophia, p. 246, Copt., where it is said of the mysteries promised by Jesus that “they lead every race of men inwards into the highest places according to the χωρημα of the inheritance, so that ye have no need of the rest of the lower mysteries, but you will find them in the two books of Jeû which Enoch wrote etc.”
[634]. p. 280, Copt.
[635]. Μ. τ. σ. p. 388, Copt., where it is said that the soul of the righteous but uninitiated man is after death taken into Amenti and afterwards into the Middle Way, being shown the tortures in each place, “but the breath of the flame of the punishments shall only afflict him a little.” Afterwards he is taken to the Virgin of Light, who sets him before the Little Sabaoth the Good until the Sphere be turned round so that Zeus (♃) and Aphrodite (♀) come into aspect with the Virgin of Light and Kronos (♄) and Ares (♂) come after them. She then puts the soul into a righteous body, which she plainly could not do unless under the favourable influence of the “benefics” ♃ and ♀. This seems also to be the dominant idea of the Excerpta Theodoti, q.v. Compare this, however, with the words of the Pistis Sophia proper (pp. 27, 28, Copt.) where Mary Magdalene explains that the alteration made by Jesus in the course of the stars was effected in order to baffle those skilled in the mysteries taught by the angels “who came down” (as in the Book of Enoch), from predicting the future by astrology and magic arts learned from the sinning angels.